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Hasya-laughter. Rati-feeling of attraction.
Arati-feeling of repulsion. Soka-sorrow.
Bhaya-fear.
Jugupsá-feeling of disgust which may manifest in hiding ones
weaknesses.
Panchastikayasara
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Striveda-peculiar sex feeling of women.
Pumsaveda-peculiar sex feeling of men.
Napumsaka Veda-The corrupt sex feeling of eunuchs.
Again certain instinctive tendencies are also referred to as samjñas. These are âhâra, bhaya, maithuna and parigraha-hunger, fear, sexual appetite and acquisitive instincts. There are corresponding feelings to these instinctive appetites which may colour the consciousness of a jíva.
The feeling aspect of sensations is implied in the very classification of the sense elements. The feeling aspect is predominent in the case of smell and taste whereas it is indirectly associated with auditory and visual sensations. The rest of the references to feeling of pleasure and pain are purely metaphysical and therefore they are more of religious interest than of scientific interest.
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Atma is not only jñâni and bhoktâ, the knower and the enjoyer but is also a karta or the agent. This may be considered as the central idea of Jaina system. Soul by its own activity is able to make or mar its own destiny. The theory of karma is intimately associated with the causal agency of atma. As a result of this metaphysical assumption, we have several facts of psychological importance mentioned in the system. Even in the lowest organism there is the tendency to continue pleasurable activity and to discontinue painful activity. This primitive tendency of life or jiva is just the conative activity which develops into conscious choice of an end or purpose which is the characteristic of volitional activity. In human beings this conative tendency is naturally associated with raga and duesha, desire and
aversion.
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Conative activity in general is denoted by the term karmachetanâ. This karmachetana or consciousness of activity is to be associated with the zoological kingdom-trasa jivas. The plant world or the world of ekendriya sthavara jivas is devoid of this karma chetand. They have karma phala chetand alone whereas the other jivas have both and also jñâna chetaná to boot. The importance of volitional activity is clearly testified by the part it plays in the Jaina system of ethics. The psychology of will is also connected with another doctrine of psychological importance. Mohaniya karma which is considered to be the root of all evil has two aspects, cognitive and conative. What is known as darśana mohaniya interferes with the faculty of perception and belief. Charitra mohaniya is a sort of corruption of the will; it misleads the will and thus leads the jiva towards evil, We shall consider the relation
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